The passing away of the Scholars – Shaykh Saalih Ibn AbdulAziz Aali Shaykh حفظه الله 

Shaykh Saalih ibn Abdul Aziz Aali Shaykh:

“How much have we cried over the number of scholars passing, those we have met and taken knowledge from, or those we have heard of and would have loved to meet.

The people abstain from the scholars because they are in their midst and they are alive, but when they pass their hearts are moved.

We have scholars – the best of the Ummah in tawheed, hadith, fiqh and all of the legislated sciences. We see them passing away and we see only a few people with them. Many adhere to the religion, but when they have free time, they do not go to the scholars and learn.

The Ummah today is in need of the scholars who teach and cultivate. There is no doubt that during the era of the companions there were many scholars, and likewise during the era of the taabi’een.

But, today there are perhaps ten, twenty, thirty, or fifty. Ten years from now, the Ummah here in this country could reach thirty or forty million. 

But who will teach them? One Scholar is not able to do it – even one hundred would not be able to do it. No doubt, they are in need of those who will take knowledge from its people and teach it.

So learn and take knowledge from the scholars today, because there will come a time when the people will search for a scholar and not find one who has actualized knowledge in statement and actions and is learned.

In other countries, you will see many who speak about knowledge, but those whose speech is governed by the Book and the Sunnah are few and rare because the scholars have passed away, the ignorant did not learn, and the number of people is growing.”

[Advices of Abu Ad-Dardaa (p.54-55)]

Shaykh Saalih ibn Abdul Aziz Aali Shaykh حفظه الله 

Translated by Rasheed ibn Estes Barbee حفظه الله


Ibn Qayyim aj-Jawzeeyah رحمه الله  on the causes of the heart becoming hard.

🎙Ibn Qayyim aj-Jawzeeyah رحمه الله also said:

‘From the greatest means for the constraint of the heart is:

▪️Turning away from Allāh ﷻ.

▪️ Attaching the heart to other than Him ﷻ.

▪️Being negligent of His ﷻ remembrance.

▪️Loving other than Him ﷻ.

➖Since whoever loved something other than Allāh ﷻ then he is punished with that thing.

➖His heart is imprisoned in loving that other thing.

➖So there is none in this world who is more wretched than him.

➖None more in a gloomier situation, nor a more miserable survival, nor any one with a more tired / sick heart.’

📚From: ‘Zaad al-Ma’ad’ by Ibn Qayyim aj-Jawzeeyah 2/25

• Miraath al-Anbiyya •

✒️Translated by Abbas Abu Yahya

The Sacred Month Of Dhul-Hijjah & It’s Virtues

The First Ten Days Of Dhul Hijjah The Best Days Of The Year by Shaykh Badr ibn Muhammad al-Badr al-‘Anazy –
From MPUBS.Org

Advice Concerning the First Ten Days of Dhul-Hijjah by Shaykh Saalih Al-Uthaymeen rahimahullah:

Website – 

Ten Days of Dhul Hijjah – Umar Quinn hafidhahullah –

Aboo Suhailah Umar Quinn – 

Virtues And Blessings of First 10 Days of Dhul-Hijjah | Shaykh Muhammed al-Aqeel –

From MiraathPubs.Net 

Righteous Actions in Dhul-Hijjah khutbah by Hamza Abdur-Razzaq hafidhahullah:

The virtues of the first ten days of Dhul Hijja –


Fasting first ten days of Dhul Hijjah –


Our Salaf and The First 10 Days of Dhul-Hijjah by Shaykh Fu’ad al-‘Amri –

From MPUBS.Org

The Month of Dhul-Hijjah –




The First Ten Days of Thul-Hijjah by Moosa Richardson hafidhahullah:

Moosa Richardson – 

The Month of Dhul-Hijjah –


The mention of the Takbīr is legislated from sunset on the night before the 1st day of Dhul-Hijjah – by Shaikh Khālid Ibn Dahwī adh-Dhafīrī –

For more info go to:
Dhul-Hijjah Fatwas - -

Dhul-Hijjah -

Lectures from -

A reminder benefits the believer.

The Inauthentic Story Of The Spider And Doves Of The Cave Thawr. Sheikhunna Ibn Uthaymeen, al-Albani, and Ibn Taymiyyah رحمهم الله 

From the widespread false stories amongst Muslims is the story of a spider spinning the web and the doves placing themselves at the entrance of cave Thawr to deceive those in pursuit of the Prophet (Ṣallallāhu-‘Alaihi Wa Sallam) and Abū Bakr Raḍi-Allāhu ‘Anhu, both of whom took refuge in the cave whilst on the journey of Hijrah to Madeenah.

سؤال : هل عش العنكبوت والحمامتين وارد يوم اختفى الرسول صلى الله عليه وسلم في غار ثور؟

الشيخ ابن العثيمين رحمه الله : لا ، يذكر المؤرخون : أن النبي صلى الله عليه وسلم حين اختفى في غار ثور عششت عليه العنكبوت ووقعت الحمامة على غصن شجرة وهذا كذب لا صحة له ، ولا فيه آية للرسول عليه الصلاة والسلام ينقل، أي إنسان تعشش العنكبوت وتكون حوله حمامة إذا رآه من يراه يقول : ما في أحد ، لكن الرسول عليه الصلاة والسلام أعمى الله أبصارهم عنه ولهذا قال أبو بكر : يا رسول الله! لو نظر أحدهم إلى قدمه لأبصرنا لأنه لا يوجد مانع ، فالعنكبوت والحمامة لا صحة لذكرهما عند اختفاء النبي صلى الله عليه وسلم في غار ثور ، ولهذا يحترم كثير من الناس العنكبوت ، يقول: لا تقتلها ؛ لأنها عششت على النبي صلى الله عليه وسلم ، فإذا كان الوزغ يُقتل ؛ لأنه كان ينفخ في النار على إبراهيم فهذه تكرم فنقول : لا ، العنكبوت تقتل إذا آذت مثل غيرها ، وهي تؤذي بعض الأحيان تعشش على الكتب وعلى الجدار فتقتل ، بل في حديث لكنه ضعيف الأمر بقتل العنكبوت

Q: Is the (story of) the spider and the two doves on the day the Messenger of Allāh hid in the cave of ‘Thawr’ (authentically) reported?

Sh. Ibn al-‘Uthaymeen Raḥimahullāh : “No, the historians mention that the Prophet — Ṣallallāhu ‘Alaihi Wa Sallam – when he hid in the cave of ‘Thawr’, a spider spun a web to cover him, and the dove landed on the branch of a tree, this is a LIE which has NO AUTHENTICITY,

And it (the like of this story) with regards to the Messenger Ṣallallāhu-‘Alaihi Wa Sallam has not been mentioned in any Āyah (of Qur’ān), (Furthermore) any person, if a spider were to spin a web (to cover him) and if there was a dove nearby – anybody who saw that would say: ‘There is no one in here.’

However, with regards to the Messenger Ṣallallāhu-‘Alaihi Wa Sallam, then Allāh blinded them (the polytheists) from seeing him hence Abū Bakr (Raḍi-Allāhu ‘Anhu) said: ‘O Messenger of Allāh !! If one of them were to look at his feet they would have seen us.’ This is because nothing (except Allāh) was preventing them from seeing (them both),

So the spider and doves, there is NOTHING AUTHENTIC narrated regarding them covering and hiding the Messenger of Allāh (Ṣallallāhu-‘Alaihi Wa Sallam) in the cave of Thawr,

Because of this (story) many people respect the spider, saying: ‘Do not kill it; because it spun a web covering the Prophet Ṣallallāhu-‘Alaihi Wa Sallam.’ So if the gecko lizard should be killed as it was blowing into the blazing fire that Ibrāheem was thrown into, then for this very reason (the spider) shall be honored (as per their logic),

So we say: ‘No, the spider is to be killed if it harms, just like other than it.’ And it does cause harm occasionally, making webs on books and on the wall – so it is to be killed (in this case) rather there is even a narration in this regard, but it is weak – with an order to kill the spider; however it is weak.”

● [لقاء الباب المفتوح ٢٢٩]

Sh. al-Albānī Raḥimahullāh also classified this narration as ‘Munkar’ i.e (denounced) then said:

واعلم أنه لا يصح حديث في عنكبوت الغار والحمامتين على كثرة ما يُذكر ذلك في بعض الكتب والمحاضرات

“And know that there is NO AUTHENTIC narration regarding that (story of) spider of the cave and the two doves which is abundantly mentioned in some books and lectures.”

● [سلسلة الأحاديث الضعيفة ٣/٣٣٧]

Shaykh-ul-Islām Ibn Taymiyyah Raḥimahullāh said regarding this story:

هذا حديث باطل كذب

“This narration is a false lie.”

● [مجموع الفتاوى ١٨/١٢٤]

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

1) Imitating them in dress and lingo

2) Residing in their lands and not moving from their lands to the lands of the Muslims to save one’s Deen (i.e, hijrah).

3) Travelling to the lands of the kuffaar for tourism and vacation.

4) Helping them, giving them victory over the Muslims, speaking well of them and defending their honour.

5) Seeking their aid, trusting them, putting them in positions to know the secrets of the Muslims and making them advisors.
6) Using their calendar instead of the Islaamic calendar and, more importantly, observing the holidays on their calendar, like Christmas etc.

7) Observing their holidays or helping them to make that celebration or congratulating them for their holidays or just being present at their celebrations.

8) Speaking well of them through what they have of material wealth and being satisfied with their behaviour without looking at their deen which is a false deen.

9) Using their names.

10) Supplicating for them and being compassionate to them.

[Taken from  الإرشاد إلى صحيح الإعتقاد و رد اهل الشرك و الالحاد من باب: مظاهر مولاة الكفار ص ٣١٦

Al-Irshaad chapter of Manifestation of Loyalty to the Disbelievers page 316.]

Reciting Faatiha during Marriage or Replacing Nikkah with it – Shaykh Al-Uthaymeen رحمه الله 

Reciting Faatiha during Marriage or Replacing Nikkah with it – Shaykh Al-Uthaymeen رحمه الله
Shaykh Muhammad ibn Saalih Al-Uthaymeen (rahimahullah) was asked concerning the ruling of reciting Al-Faatihah during a marriage contract, it was also mentioned that it has transpired that some of the people have replaced the contract entirely, so they say “I have read Al-Fatihaah upon her” and intend by that that the marriage has taken place, he replied:

‎This is not legislated, rather it is an innovation. ‎Reciting Al-Faatihah or other than it from specific Suwar (Chapters of the Quran) are not to be recited except in places where they are legislated. If you recite it in other than its correct place -as an act of worship- then it is considered a bidah. And indeed we have seen many of the people reciting Al-Faatihah on every occasion, to the extent that we have heard those who say “Read Al-Faatihah on the deceased” and on this one and that one, and all of this is from the innovated and evil practices.

Therefore, Al-Faatihah and other than it from the Suwar are not read in any situation, or place or time except if that (reading in that situation, place or time) has been legislated based upon the Book of Allah or the Sunnah of His Messenger (sallallaahu alaihi wa Sallam) and if not, then it is an innovation and its perpetrator is reproached.

[Shaykh Al-Uthaymeen’s Fataawa Noor alad Darb Vol.10 pg.95]

Responsibility in Knowledge and Da’wah – Ibn Uthaymeen رحمه الله 

Responsibility in Knowledge and Da’wah

‘Alî b. Abî Tâlib – Allah be pleased with him – said:

“Narrate to people what they can understand; do you want Allah and His Messenger ﷺ to be disbelieved?”

Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Ibn Hajr said in Fath Al-Bârî,

“[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

{MajmûFatâwâ Ibn ‘Uthaymîn Vol.10 p140.}

Translated by Owais Al-Hashimi

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by

The Explanation of the Creed of the Salaf, by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee (rahimahullaah), as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee (hafidhahullaah).

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They (i.e. Ahl Hadeeth) know with certainty and truth that the sinful from amongst the Ahl ut Tawheed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.


[102] TRANSLATORS NOTE: The Messenger of Allaah, (صلى الله عليه وسلم), said:

“My pool takes one month to cross. Its water is whiter than milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.” Related by al-Bukhaaree [No.6579]

[103] TRANSLATORS NOTE: Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE: Contrary to what the Khawaarij say.

Listen to the full audio explanation of the Book:

Homeschooling materials for children.

Visit the below websites containing beneficial materials for homeschooling your kids in the proper Islamic way. بارك الله فيكم

Ummassad publications

Things have Changed.

Umm Al-Dardâ` [the Younger] رضي الله عنها reports:

One day, Abû Al-Dardâ` رضي الله عنه came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad صلى الله عليه و سلم except that they pray (salâh) in congregation.”

Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.

We learn from this narration:

• Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger صلى الله عليه و سلم .

• The noble Companion Abû Al-Dardâ` رضي الله عنه was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` رضي الله عنه intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) رضي الله عنهم it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s رضي الله عنه Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”

• This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.

{Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî}